Psalms 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹ 

and the nations in accordance with his justice. ² 

Psalms 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ³ 

and the nations in a just manner.

Acts 17:30-31

17:30 Therefore, although God has overlooked ⁴  such times of ignorance, ⁵  he now commands all people ⁶  everywhere to repent, ⁷  17:31 because he has set ⁸  a day on which he is going to judge the world ⁹  in righteousness, by a man whom he designated, ¹⁰  having provided proof to everyone by raising ¹¹  him from the dead.”

Romans 2:12

2:12 For all who have sinned apart from the law ¹²  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 2:16

2:16 on the day when God will judge ¹³  the secrets of human hearts, ¹⁴  according to my gospel ¹⁵  through Christ Jesus.

Romans 14:10-12

14:10 But you who eat vegetables only – why do you judge your brother or sister? ¹⁶  And you who eat everything – why do you despise your brother or sister? ¹⁷  For we will all stand before the judgment seat ¹⁸  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹⁹  14:12 Therefore, each of us will give an account of himself to God. ²⁰ 

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Colossians 1:10

1:10 so that you may live ²¹  worthily of the Lord and please him in all respects ²²  – bearing fruit in every good deed, growing in the knowledge of God,

Revelation 20:12-15

20:12 And I saw the dead, the great and the small, standing before the throne. Then ²³  books were opened, and another book was opened – the book of life. ²⁴  So ²⁵  the dead were judged by what was written in the books, according to their deeds. ²⁶  20:13 The ²⁷  sea gave up the dead that were in it, and Death ²⁸  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ²⁹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ³⁰  anyone’s name ³¹  was not found written in the book of life, that person ³²  was thrown into the lake of fire.

[96:13]  ¹ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ² tn Heb “and the nations with his integrity.”

[98:9]  ³ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[17:30]  ⁴ tn Or “has deliberately paid no attention to.”

[17:30]  ⁵ tn Or “times when people did not know.”

[17:30]  ⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁷ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁸ tn Or “fixed.”

[17:31]  ⁹ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁰ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ¹¹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[2:12]  ¹² sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:16]  ¹³ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹⁴ tn Grk “of people.”

[2:16]  ¹⁵ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[14:10]  ¹⁶ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹⁷ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ¹⁸ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:11]  ¹⁹ sn A quotation from Isa 45:23.

[14:12]  ²⁰ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[1:10]  ²¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[20:12]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁴ tn Grk “another book was opened, which is of life.”

[20:12]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁶ tn Grk “from the things written in the books according to their works.”

[20:13]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ²⁸ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³¹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³² tn Grk “he”; the pronoun has been intensified by translating as “that person.”